A Hindu Theology of Liberation

A Hindu Theology of Liberation This Expansive And Accessible Work Provides An Introduction To The Hindu Tradition Of Advaita Ved Nta And Brings It Into Discussion With Contemporary Concerns Advaita, The Non Dual School Of Indian Philosophy And Spirituality Associated With A Kara, Is Often Seen As Other Worldly, Regarding The World As An Illusion Anantanand Rambachan Has Played A Central Role In Presenting A Authentic Advaita, One That Reveals How Advaita Is Positive About The Here And Now The First Part Of The Book Presents The Hermeneutics And Spirituality Of Advaita, Using Textual Sources, Classical Commentary, And Modern Scholarship The Book S Second Section Considers The Implications Of Advaita For Ethical And Social Challenges Patriarchy, Homophobia, Ecological Crisis, Child Abuse, And Inequality Rambachan Establishes How Advaita S Non Dual Understanding Of Reality Provides The Ground For Social Activism And The Values That Advocate For Justice, Dignity, And The Equality Of Human Beings

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  • Hardcover
  • 242 pages
  • A Hindu Theology of Liberation
  • Anantanand Rambachan
  • 11 April 2018
  • 9781438454559

15 thoughts on “A Hindu Theology of Liberation

  1. says:

    150417 my knowledge of Hinduism of any sort has primarily focused on it as religion, on caste, on inequalities, so this on advaita vedanta hereafter av is very enlightening the writer does begin with forceful argument this is theology rather than philosophy but as the essential human problem is ignorance and the answer knowledge , i think of this as somewhere between the two this does use many religious texts, vedas, upanishads, and of the several ways to understand av this is definitely the scriptural rather than experiential such as one, is mostly av as a way of thinking acting, as an essentially Hindu insistence on non duality , that is, no world vs self, no world vs enlightenment, no god vs self, beginning with the same insight as buddhism s first noble truth there is suffering but arguing that the human cause is a feeling of inadequacy this can only be solved by knowledge that one is brahma, that all other desires for worth wealth, power, fame are transient, illusory, insufficient to be brahma is to recognize one is already adequate as being part of infinite brahmapart two, there is the distinction reached pg 110 between what is heard , sruti vedas, religious texts and what is remembered , smrti human authored interpretations sruti is authorless, divine, truth by definition, of knowledge we humans could not otherwise learn smrti, on the other, is human, fallible, built out of sruti, influenced by culture av is here portrayed as a kind of liberation theology, that is, one concerned to show religious knowledge useful in the here and now world, to practice justice, compassion, generosity, in all formsthis part focuses on here and now cultural barriers to realizing intrinsic value of self as part of brahma patriarchy, homophobia, anthropocentrism, childism, caste the same theme is applicable, similar quotes from sruti and smrti basically this is the contention that brahma is present in all things, thus all have equal value, that distinctions are imposed and not there, that oppression is mistaken because this is an attempt to go against non duality, and violates ahimsa non violence in immediate, in structural, in conceptual ways in everything from denying women agency, education, to denying children play, joy, caringi count this as philosophy partly because it seems mostly smrti , human understandings, rather than simply revealed sruti, but then maybe i have just not read enough religion theology this certainly educates me on av and through this Hinduism in general i will read av

  2. says:

    The inconsistency between Advaita philosophy and the current social practices related to women and the dalits among the Hindus is presented quite well The so called devout followers of Hinduism need to reexamine the various ways in which their ways are inconsistent with the concept of Parabrahman and the principle of ahimsa.

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